If we examine these five pillars, taking into account the fact that Islam aims at improving the quality of human life at both the individual and social levels, we find that the first of these five pillars is concerned with beliefs which influence man’s conduct. The second, i.e. prayer, provides a constant reminder of man’s bond with God. Zakah, the third pillar, is a social obligation which reduces the gap between the rich and the poor, while the fifth, i.e. the pilgrimage, has a universal aspect that unites the Muslim community throughout the world.

Fasting in Ramadan, which is the fourth of these pillars, has a particularly high importance, derived from its very personal nature as an act of worship. Although in a Muslim country it is extremely difficult for anyone to defy public feelings by showing that one is not fasting, there is nothing to stop anyone from privately violating God’s commandment of fasting if one chooses to do so. This means that although fasting is obligatory, its observance is purely voluntary.

The fact is that fasting cannot be used by a hypocrite in order to persuade others of one’s devotion to God. If a person claims to be a Muslim, he is expected to fast in Ramadan. On the other hand, a person fasting voluntarily at any other time should not tell others of the fact. If he does, he detracts from his reward for his voluntary worship. In fact, people will find his declaration to be fasting very strange and will feel that there is something wrong behind it.

This explains why the reward God gives for proper fasting is so generous. In a sacred, or Qudsi hadith, the Prophet quotes God as saying: “All actions done by a human being are his own except fasting, which belongs to Me and I reward it accordingly.” This is a mark of special generosity, since God gives for every good action a reward equivalent to at least ten times its values. Sometimes He multiplies this reward to seven hundred times the value of the action concerned, and even more. We are also told by the Prophet that the reward for proper fasting is admittance into heaven.

It may be noted that we have qualified fasting that earns such great reward as being ‘proper’. This is because every Muslim is required to make his worship perfect. Perfection of fasting can be achieved through restraint of one’s feelings and emotions. The Prophet said that when fasting, a person should not allow himself to be drawn into a quarrel or a slanging match. He teaches us: “On a day of fasting, let no one of you indulge in any obscenity, or enter into a slanging match. Should someone abuse or fight him, let him respond by saying: ‘I am fasting! I am fasting!'” (Al-Bukhari)

This high standard of self-restraint fits in well with fasting, which is, in essence, an act of self-discipline. Islam requires us to couple patience with voluntary abstention from indulgence in physical desire. This is indeed the purpose of fasting. It helps man to attain a standard of sublimity, which is very rare in the practical world. In other words, this standard is actually achieved by every Muslim who knows the purpose of fasting and strives to fulfill it.

Fasting has another special aspect. It makes all people share in the feelings of hunger and thirst. In normal circumstances, people with decent income may go from one year’s end to another without experiencing the pangs of hunger which a poor person may feel every day of his life. Such an experience helps to draw the rich nearer to the poor.

Indeed we are encouraged to be more charitable in Ramadan in order to follow the Prophet’s lead who was described by his companions as “the most generous of all people.” Yet he achieved in Ramadan an even higher degree of generosity. His companions say of him that he was in Ramadan “more generous and charitable than unrestrained wind.”

Fasting has also a universal or communal aspect. As Muslims throughout the world share in this blessed act of worship, they feel their unity and equality. Their sense of unity is enhanced by the fact that every Muslim individual joins voluntarily in the fulfillment of this divine commandment. The unity of Muslims is far from superficial; it is a unity of action and purpose, since they all fast in order to be better human beings. As a person restrains himself from the things he desires most, in the hope that he will earn God’s pleasure, self-discipline and sacrifice become part of his nature. He learns to give generously for a good cause.

The month of Ramadan is aptly described as a “festive season of worship.” Fasting is the main aspect of worship in this month, but people are more attentive to their prayers in Ramadan than they are in the rest of the year. They are also more generous and charitable. Thus, their devotion is more complete and they feel in Ramadan much happier because they feel themselves to be closer to God. Therefore, they love this month, which is one of endless benefits and blessings.

Indeed, nothing describes our great month better than the words of Prophet Muhammad (peace be upon him) as he addresses his companions and all generations of Muslims on the eve of Ramadan, saying: “A great and blessed month is approaching. One of its nights is better than a thousand months. God has made fasting in it obligatory and worship in its nights voluntary.

He who fulfils one religious obligation in it receives the reward of 70 such obligations fulfilled in other times. It is the month of perseverance and endurance, which can be rewarded only be admission into heaven. It is the month of comforting in which the means of a believer are improved. He who gives food to another to break his fast is forgiven his sins; thus he saves his neck from hell. He is also given a similar reward to that given to the fasting person without detracting anything from the other’s reward…

God gives this reward even to a person who offers another a piece of a date, a drink of water or milk… the beginning of this month is compassion, its middle is forgiveness and its end witnesses people’s release from the fire of hell.”

_________________________

Taken with slight modifications from: www.arabnews.com.

Adil Salahi teaches Islamic Studies at the Markfield Institute of Higher Education, Leicester, England. After working for the BBC Arabic Service for several years, he worked for the Arabic daily, Al-Sharq Al-Awsat. He continues to publish a column, “Islam in Perspective”, in its sister publication, Arab News, an English daily published in Saudi Arabia.

Adil Salahi is the Executive Director of Al-Furqan Heritage Foundation. He teaches Islamic Studies at the Markfield Institute of Higher Education, Leicester, England. After working for the BBC Arabic Service for several years, he worked for the Arabic daily, al-Sharq al-Awsat. He continues to publish a column, "Islam in Perspective", in its sister publication, Arab News, an English daily published in Saudi Arabia. He has produced an English translation of several volumes of Sayyid Qutb's commentary, In the Shade of the Quran (Leicester, Islamic Foundation), as well as several other books on Islamic subjects.